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Bourke : Our Yarns. the Stories Behind 'Blackfellas, Whitefellas

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Bourke : Our Yarns. the Stories Behind 'Blackfellas, Whitefellas BOURKE: Our Yarns BOURKE: OUR YARNS THE STORIES BEHIND ‘BLACKFELLAS, WHITEFELLAS’ Collected and edited by Gillian Cowlishaw Designed and illustrated by Robert Mackay UTSePress, Sydney 1 Copyright Information © Gillian Cowlishaw and Robert Mackay First Published in 2006 National Library of Australia Cataloguing-in-Publication entry Cowlishaw, Gillian K. (Gillian Keir), 1934- . Bourke : Our Yarns. The Stories Behind ‘Blackfellas, Whitefellas.’ ISBN 0 9802840 0 7 (web). Collected and edited by Gillian Cowlishaw Designed and illustrated by Robert Mackay 1. Aboriginal Australians, Treatment of. 2. Aboriginal Australians - New South Wales - Bourke Region – Public opinion. 3. Bourke Region (N.S.W.) - Race relations. 4. Bourke Region (N.S.W.) - Social life and customs. I. Mackay, Bobby. II. Title. 305.89915 Published by UTSePress, Sydney 2006 University Library University of Technology, Sydney PO Box 123 BROADWAY NSW 2007 AUSTRALIA 2 For the Murris of Bourke 3 Contributors: Shiela & Max Bates; Leatta Ballangary, Phil Carrol; Hazel & Frances Clark; Alan Clarke; Gladys Darrigo; Eric & Tony Dixon; Trevor Dutton; Betty Ebsworth; Alf, Iris, Percy (Snow), Sandra & Marg Edwards; Alistair Ferguson; Danny Fernando; Shirley & Noel Gillon; Robert Gray; Cliff & John Hartnett; Yvonne Howeth; Jumbo Johnson; Ron Johnson; Mary, Martha & Douglas Jones; Daisy Kelly; Hopey, Neta, Kevin. Brian & Julie Knight; Alan Leonard; Eileen & Jean Mackay; Chris & John McGirr; Gerald & Ruth McKellar; Frank Martin; Robbie Olsen; Jack, Dudley, George & Matt Orcher; Mandy Provest; Leah Rose, Ruby Shillingsworth; Alma-Jean, Phill & Anthony Sullivan; Bruce Turnbull; Merv Vincent; Val Watson; Gracie, Cliff & Mick Williams; Donna & Ray Willis (Index and biographies p. 104) 4 CONTENTS Preface and acknowledgments 6 1. Surviving the Early Days 7 2. Working the Country 16 3. On the Mission and being taken away 31 4. The Bourke Reserve 44 5. Coming to Town 53 6. Changing Times 64 7. Race Relations 74 8. Plans and Sorrows 91 Index and biographical information 104 Helpers 109 Post script 110 5 Preface and acknowledgments These stories and ideas of Aboriginal people of Bourke, and a few gubbas (whitefellas) were recorded in 1984 and 1985 and again in 1998 and 1999. Leatta Ballangary and Kevin Knight in the 1980s, and John Mackay in 1998, and I, tape-record many people who were usually eager to share their experiences This is a small selection of what people said about their lives, each in their own style.1 They are presented as a history beginning from early memories of 19th century conditions. There are personal accounts of the pains and pleasures of life as an Aboriginal person, both in the past and today. One man recalls life on the mission as ‘a little fairytale thing’ with ‘the lovely whistlin’ of the magpies’. Another, recalls how a gold medallist at the Commonwealth games couldn’t go to the Olympics ‘because he had Aboriginal blood’; rather than break his heart, his mother burned the letter telling him of the government’s decision. These stories of old and young, radical and conservative, happy and sad people show the rich and varied nature of this community as well as its internal struggles and external constraints. Bourke has a population of about 3,500 of whom about a third are Aboriginal. The categories are more to do with social heritage and family loyalties than with ‘blood’. The Bourke community is really a mixture of black and white, and these stories are about how life was and is for Aboriginal people. Race relations are not between strangers but between members of one community, but one divided by a smudged and unstable racial barrier. The combination of pride and pain associated with racial categories is a striking feature of these stories. Bobby Mackay designed the cover, artwork and photos, inserting them into the text. Diane Edwards helped with information and corrections. Transcribing the tapes was firstly done by local assistants in Bourke, Louise Elwood, Paula Wilson, Karen Morris and also Donna Willis, Joyce Clayworth and Michelle Mackay. John Mackay, Phil Sullivan, Pat Canty and others were a valuable discussants. In Sydney Anna Cole transcribed and assisted with editing. Gladys Darrigo was a valued hostess to Gillian and Anna in Bourke. Later Maxine Mackay had Gillian to stay and assisted with photos. Fishing trips with Alma Sullivan, Mary Jones and Gladys were part of the research. June Smith, Janelle Edwards, Rebecca McKellar organised a barbecue to discuss the book at the CDEP. Some others who assisted were Kate Morris and Kerry Howeth. Tigger Wise skilfully helped shape the final form of the book. 1 Full transcripts of the recordings have been deposited with the Institute of Aboriginal and Torres Strait Islander Studies in Canberra. These are the basis of Blackfellas, Whitefellas and the Hidden Injuries of Race. By Gillian Cowlishaw (Blackwell 2004). 6 1. Surviving the Early Days In this chapter, older Bourke people recall tribal parents or grandparents who spoke the language and knew the laws, religion and practices which had prevailed in the land before white people arrived. Some have memories of early contact and stories of the time before the 1909 Aboriginal Protection Act was implemented. There are also memories of early conditions on pastoral stations. Eric Dixon – born 1910 I got a plate that belongs to my grandfather2. He worked on a place when he was a young fella for about 20 years and they printed him this plate. ‘King of Murkidoo’ its got written on it. It was handed down to me when he passed away. He was one of those clever blackfellas, witch doctors and he fixed up my mother when she was crook. In those days you had no cars to rush them to the hospital. My Grandfather taught me things about bush medicine and I took particular notice. I could get something from the bush for whatever sickness. If you had sores or boils you would get the dog-wood bush and boil it down and bathe in it hot, as hot as you can stand. Now there is a lot of people suffering from sugar. [diabetes] My Grandfather told me about this quinine tree. You have to dig down in the sand hill, and get the roots. He boiled it down, cleaned it up and give it to my sister and that cured her. The doctor’s couldn’t do anything for her. My son Tony, the doctor gave him the tablets to take for his sugar and go back in a months time. He did not take them tablets, he drank the quinine. When he went back to see the doctor he had no sign of sugar at all. The doctor said ‘The tablets must of done you good Tony’. He said, ‘No the old bush medicine done me good.’ Back in the old days my Grandfather used to tell me that they had no guns or dogs; they used to spear the kangaroo and emus. In my days we used to have greyhounds, we’d get an emu or kangaroo. There was plenty of berries, there was green oranges, Bumbles. When they was ripe they smelt good, real scenty. Another fruit we used to call Naypears. We used to go out after school with a little bucket or the billy can. It was lovely. Hopey Knight – born 1929 I knew my Grandmother, Granny Moysey’s sister,3 and I was right alongside of her when she died. My father spoke the Aboriginal language. I’ve been bought up with Aboriginal people all my life, and I’m a blackfella myself, so I know some of the lingo. My father never taught me anything about Aboriginal law. The 2 The colonial administration often named as ‘King’ someone they perceived as a leader of a local group and gave them a ‘Kingplate’ (J. Troy King Plates: a history of Aboriginal gorgets. ASP, 1993) 3 Annie Moysey (c.1870-1970), known as Granny Moysey, was a famous Aboriginal woman who, with horse and sulky, goats, and a fishing boat travelled along the Darling River with her younger kin for many years. 7 most of it I ever learned was off a bloke called Hero Black when I was about eight to nine years old. He used to make boomerangs for sale and spears, ‘wagga sticks’ and he was the King of Menindi, Aboriginal king. John Hartnett – born 1933 In my day they paid you. But not so long before that they just worked them for nothing. They didn’t pay my old man. In the early days, you know the myall fellas, they just didn’t pay them. All the cattle stations, they’d have twenty or thirty fellas working there for nothing just food, and not too much of that either Jack Orcher – born 1897 I was born at Dirranbandi. My [white] grandfather owned that country. He married an Aboriginal woman from that country. He had a lot of cattle he got from another block he had called Thomo. That’s where he got my grandmother from. My grandfather got sick and he went back to England because he wanted to die over there. My grandmother kept us. She wasn’t that old, not as old as grandfather. She had six kiddies belong to him. She was quite lively, you know. Smart. One time my old grandmother was sitting alongside of me, and my brothers. It was not real dark, about 6 or 7 o’clock and we saw Haley’s comet coming and she said ‘I never seen a comet like that before.’ 4 My grandmother, she would have been living under the government, but they killed her with pneumonia. Wonderful grandmother, she was. And my father told me his father was the same.
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